² tn Grk “On the contrary, O man, who are you to talk back to God?”

² tn This introduces a second class (contrary to fact) condition in the Greek text.

² tn This introduces a second class (contrary to fact) condition in the Greek text.

⁴ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

² tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”

¹ sn Israel’s actions are contrary to nature. See the same kind of argumentation in Jer 2:11 and 8:7.

¹ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).

² tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

¹ tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.

¹ tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

² tc The translation reads לְפָנִים (lefanim, “formerly”) rather than לְפָנָיו (lefanayv, “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.

¹ tn The particle כִּי (ki) here has the force of “no, on the contrary” (see Gen 31:26; Ps 44:22; HALOT 470 s.v. II כִּי 3).

³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

² tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

⁴ tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.

² tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

³ tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

² sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:5 and was punishable by death.

¹ tn Heb “And it will be, if you carefully obey me, declares the LORD, by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship in verses 24-25 that is contrary to contemporary English style.

³ sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel’s God is committed to his people.